נשים בדיון הלכתי, מבואJewish Legal Writings by Women, INTRODUCTION
א׳
1This volume reflects the newest era in the history of Jewish women as they enter into a new realm of knowledge—the world of Halakha (Jewish Law). The generation of women represented here is more learned and empowered than any of their predecessors in history. In the pages of this book, seventeen women articulate, engage, and debate essential halakhic issues in the rigorous spirit of rabbinic Judaism, adding new and richly textured voices to the ceaseless dialogue of Torah study.
ב׳
2Every contributor to this volume is a devout Jewish woman. Each, in her own way, engages in rabbinic discourse from the inside, from the point of view of a participant in the halakhic world, as an individual whose life is immersed in Jewish tradition, Jewish learning, and Jewish family. The arguments the authors pose are both personal and academic. Like any rabbi approaching a halakhic subject, these authors approach the material with a respect for, and a deep analysis of, the manifold texts and vibrant spirit of rabbinic literature. The authors accept the obligation to work within the established framework to reach additional understandings and to contribute to the continuity of the halakhic process, Jewish tradition, and the world of Orthodoxy.
ג׳
3This book should be seen in the historical context of Jewish women’s learning. The first Bais Yaakov school was established in Cracow, Poland, by Sarah Schenirer (1883–1935), in response to a dramatically changing society. The argument she set forth before the outstanding rabbis of the day, including Rabbi Israel Meir Kagan (1839–1933), known by his great work the Chafetz Chaim, the Gerrer Rebbe, Rabbi Avraham Mordechai Alter (1866–1948), and the Belzer Rebbe, Rabbi Issachar Dov Rokeach (1854–1927), was that the world was changing quickly, and bringing new and enticing roles for women, which would surely lure young women away from Judaism. Sarah Schenirer convincingly articulated the danger to the Jewish family and to Judaism that would result and said that Jewish women must have more access to Jewish experiences and education. Greater knowledge would then surely lead to a strengthening of the Jewish woman’s commitment to Jewish life and family. The rabbis gave their blessing. So right was Sarah Schenirer and so successful was this phenomenon that the school she opened in 1918 with twenty-five students grew, within twenty years, to a movement composed of hundreds of schools with over 35,000 female students worldwide.
ד׳
4Similarly, in 1954, Yeshiva University recognized a vacuum in women’s Jewish education and, accordingly, opened Stern College for Women—whose objective was to require a Jewish studies as well as a secular degree program. In the 1970s, Yeshiva University established the first Beit Midrash for women and one of the first shiurim—in Talmud—was taught by Rabbi Joseph Ber Soloveitchik. One of the founders and moving forces in this modern movement was Rabbi David Mirsky. May their memories be blessed.
ה׳
5There has been an explosion of women’s seminaries in Israel over the past two decades. Each seminary has its own emphasis, teaching women, both old and new approaches to Jewish texts and learning. Jerusalem is the center of women’s learning and teaching, and their teachings have spread worldwide. On any given night in Jerusalem thousands of women gather to learn, to hear lectures, and attend shiurim.
ו׳
6And it all culminates here, with the publication of Jewish Legal Writings by Women.
ז׳
7This volume had its genesis over a year ago with an idea initiated by our publisher, Tzvi Mauer: a book by observant women writing on Halakha. It was bold and innovative; nothing like it had ever been done, and we felt, the need for such a work was obvious.
ח׳
8A great and pleasant discovery was that when we sat down to compose a list of scholars we found that the roster of possible contributors, women who are doing serious research and writing in the field of Halakha, was well over a hundred. Halakhic scholarship is no longer a male-only bastion. Another surprise came when the responses started pouring in. Not only are women studying, teaching, and learning, they are also eager to write, and this was the perfect forum.
ט׳
9So abundant, eloquent, creative, and innovative were the articles we received, that it became clear that we had enough material for more than a single volume.
י׳
10We determined to allow each author’s voice to be heard, as much as possible, in her own style and language. The contributors come from a variety of backgrounds; they live in Israel, America, and Canada. Some are professors, while others are teachers and students in women’s yeshivot and study programs, and still others learn in chavruta. All have achieved high honors as learned and respected members of their communities.
י״א
11Traditionally, halakhic discourse is in Hebrew, and therefore it is fitting that we have included a Hebrew section in this work.
י״ב
12We hope that you will read and evaluate this work critically. Each article is a serious and well researched look at a halakhic issue, a valuable exploration of accepted thought, and a forging of a new presentation and understanding of accepted law. These articles are written by women, but they are as relevant for men as for women.
י״ג
13We would also like to express our gratitude to Noa Jeselsohn, Gloria Kanefsky, Zipporah Aviva Mirsky, Fern Seckbach, Rabbi Alan Yaniger, and Batya Yaniger for their helpful comments and contribution.
י״ד
14Please read, please learn, please become part of the dialogue… kol mi she’osek betalmud Torah harei ze mit’ale—Whoever is engaged in the study of Torah is exalted (Pirkei Avot 6:2).
ט״ו
15Micah D. Halpern and Chana Safrai
ט״ז
16Talpiyot, Jerusalem
י״ז
17Sivan 5758/June 1998